Bible Commentaries

1 Corinthians 16:1. λογίας, collection) A plain [not figurative] term well adapted to the commencement of this subject, 1 Corinthians 16:2 : it is called a blessing,¹⁵³, 2 Corinthians 9:5.— εἰς τοὺς ἁγίους, for the saints) He would rather call them the saints than the poor; and he does so both because this appellation is suited to the importance of the object and fitted for obtaining it.— διέταξα, I have given order) by apostolic authority, which was familiar to the Galatians.— γαλατίας, of Galatia) He proposes the Galatians as an example to the Corinthians, the Corinthians to the Macedonians, the Corinthians and Macedonians to the Romans: 2 Corinthians 9:2; Romans 15:26. There is great force in examples.

1 Corinthians 16:2. κατὰ μίαν, on the first day) The Lord’s day even already at that time was peculiarly observed. On the Sabbath the Jews and Christians met together; next day the latter engaged in the duties peculiar to themselves. The Sabbath is used by Synecdoche [end.] for the week; usually the form of expression is ἡ μία σαββάτων, the one, i.e., the first day of the week; but here the article is not used, in order that κατὰ may retain its distributive meaning. The advice is easily put in practice. When men give once for all, not so much is given. If [when] a man every Lord’s day has laid by something, more has been collected, than one would have given at once.— ἕκαστος, every one) even those not very rich.— παρʼ ἑαυτῷ, by himself) apart, that it may appear, what he himself lays by; whether others lay by more sparingly or more liberally than he does. The Corinthians had not yet a common treasury in the Church.— τιθέτω, let him lay by) at the public meeting.— θησαυρίζων, in store) plentifully, a pleasant word, 1 Timothy 6:19.— εὐοδῶται, it may be convenient)¹⁵⁴ according as one’s mind is willing and one’s means are easy. It is a matter of Christian prudence to put in practice, according as your circumstances enable you, what is inculcated at Ecclesiastes 9:10; 1 Samuel 10:7.— ἵνα μὴ, that not) This is by way of anticipation [occupatio¹⁵⁵], that they may not think it necessary to have a collection also at that time, and in like manner there is boldness of speech, as much as to say, I will certainly not pass you over.— ὅταν ἔλθω, when I come) It would neither be pleasant for Paul nor for the Corinthians to do this in his presence. Now, says he, you will act the more generously; then, we shall attend to other matters.— λογίαι, gatherings, collections) This term, a less agreeable one, advises them not to delay.

1 Corinthians 16:3. οὓς ἂν δοκιμάσητε) whomsoever, when I am present, you shall approve, as faithful.— διʼ ἐπιστολῶν τούτους πέμψω, them will I send with letters) in your name. The antithesis is, Paul himself, 1 Corinthians 16:4 : comp. διὰ, Romans 2:27; 2 Corinthians 2:4.— τὴν χαρίν ὑμῶν, your liberality) a gracious term, and therefore frequently employed.—2 Corinthians 8:4.

1 Corinthians 16:4. ἄξιον, worthy) meet, if it shall be worth while for me to carry it myself. He invites them to be liberal.— κᾀμὲ, that even I) a just estimate of one’s self is not pride, 2 Corinthians 1:19. Paul mentions himself in the first place.— σὺν ἐμοὶ, with me) so that all suspicion may be obviated, 2 Corinthians 8:20-21.

1 Corinthians 16:5. ἐλεύσομαι δὲ, but I will come) He had said 1 Corinthians 16:2 when I shall have come.— ὃταν ΄ακεδονίαν) In this one passage an error in a single accent was discovered in the smaller edition, after a new preface had been written to it; and we are forced to mention this only on the ground, that the affirmation of that preface, in respect to our edition being correct even to the smallest point, may be consistent with itself.— διέρχομαι, I pass) we have here the figure Ploce,¹⁵⁶ of which the antithesis follows, to pass through, to abide, 1 Corinthians 16:6. Wherefore we must not press the present tense. He was not yet in Macedonia, but he was thinking of it, 1 Corinthians 16:8.

1 Corinthians 16:6. τυχὸν, perhaps) He speaks very familiarly.— οὗ ἐὰν, whithersoever) For the sake of modesty he does not express how far he may be thinking to go, Acts 19:21.

1 Corinthians 16:7. ἄρτι, now) after so long delay heretofore.— ἐὰν ὁ κύριος ἐπιτρέπῃ,¹⁵⁷ if the Lord permit) a pious qualification. The destinations of the saints have some degree of liberty, which the divine goodness in various ways both precedes and follows.

ἐπιτρέψῃ is the reading of ABCfg Vulg. ἐπιτρέπῃ is that of D ( λ) G so Rec. Text.

1 Corinthians 16:8. ἐν ἐφέσῳ, At Ephesus) Paul was at Ephesus: comp. 1 Corinthians 16:19, respecting Asia.

1 Corinthians 16:9. θύρα, a door) It is the part of a wise man to watch opportunities.— ἀνέῳγε, has been opened) at Ephesus.— μεγάλη καὶ ἐνεργὴς, great and effectual) He was about to take advantage of so great an opportunity for some weeks; comp. ch. 1 Corinthians 5:7, note.— ἀντικείμενοι, adversaries) whom I must resist. Often good, and, its contrary, evil, flourish vigorously at one and the same time.

1 Corinthians 16:10. δἑ, now) An antithesis between Paul himself and his substitute, Timothy.¹⁵⁸— ἀφύβως, without fear) This will be the case, if no man shall have despised him. If some despised Paul, how much more readily would they depise the youthful native of Lystra.— κυρίου, of the Lord) Christ.— ἐρλάζεται, worketh) It is right that this work should be performed without fear. This constitutes the foundation of true respect to the ministers of the gospel.

1 Corinthians 16:11. ἀυτὸν, him) a young man, Psalms 119:141, νεώτερος ἐγώ εἰμι καἰ εξουδενω΄ενοσ, I am rather young and am DESPISED.— ἀδελφῶν, the brethren) who likewise are looking for him; or else, who are likewise to come.

1 Corinthians 16:12. πολλὰ παρεκάλεσα, I strongly urged [greatly desired]) Paul was not afraid of the Corinthians preferring Apollos, who was present with them, to himself. Apollos, when Paul sent this epistle, was not present, for he is not mentioned either at 1 Corinthians 16:19 or at ch. 1 Corinthians 1:1.— μετἀ τῶν ἀδελφῶν, with the brethren) 1 Corinthians 16:17. These are different from those at 1 Corinthians 16:11.— οὐκ ἦν θέλημα, the will was not) An expression as it were impersonal; where the matter is considered, as to be or not to be the object of the wish [will], without expressing, whose will it is; wherein however the standard is the will of God; comp. Matthew 18:14. So also the Greeks use the verb θέλω, Acts 2:12.— ὅταν εὐκαιρήσῃ, when he shall have convenient time) The convenience indicated is not carnal convenience, but that which follows the will of God.

1 Corinthians 16:13. γρηγορεῖτε, watch) The conclusion exhorting chiefly to faith and love [This is the sum of all those things, which either Timothy or Apollos thought should be inculcated on the Corinthians.—V. g.]— ἐν τῇ πίστει, in the faith, ch. 1 Corinthians 15:2; 1 Corinthians 15:11; 1 Corinthians 15:14; 1 Corinthians 15:17.

1 Corinthians 16:14. ἐν ἀγάπῃ, in love) 1 Corinthians 8:1, 1 Corinthians 13:1.

1 Corinthians 16:15. τοῖς ἁγίοις, to the saints) The Dative is governed by διακονίαν, ministry. To the saints of Israel, for they were the first fruits of Achaia.— εἁυτοὺς, themselves) spontaneously [These were the very persons, who had come from Corinth to Paul, 1 Corinthians 16:17.—V. g.] The more voluntary the service in difficult circumstances, the more agreeable and praiseworthy. 2 Corinthians 8:16-17; Isaiah 6:8.

1 Corinthians 16:16. καὶ, ye also) in turn.— ὑποτάσσησθε, ye submit yourselves) corresponding to ἔταξαν, they addicted themselves.— συνεργοῦντι, [that helpeth with] that worketh with) others.— κοπιῶντι, that laboureth) by themselves.

1 Corinthians 16:17. χαίρω, I rejoice) Paul in respect of God, gives thanks, when he might have said, I rejoice; ch. 1 Corinthians 1:14, but when he writes to men, he says, I rejoice or I rejoiced, instead of I give thanks; Philippians 4:10; Philemon 1:7 : comp. Acts 10:33; 3 John 1:3. Now again the deputies of the Corinthians had departed; and yet he says in the present tense, I rejoice; for a pleasant remembrance of them remained, and the present is supposed to accord with the time of the reading of the epistle at Corinth.— στεφανᾶ, of Stephanas) This person seems to have been the son of that Stephanas, whose house is mentioned, but not himself at 1 Corinthians 16:15.— ὑστέρημα, [that which was lacking] the deficiency) So far as you had been awanting to me, and were not yourselves able to refresh me in my absence.

1 Corinthians 16:18. ἀνέπαυσαν, they have refreshed) True brethren, although inferior, do not come or are present in vain. Such is the refreshment of the saints.— τὸ ἐμὸν πνεῦμα, my spirit) 2 Corinthians 7:13.— καὶ τὸ ὑμῶν, and yours) in regard to me: 2 Corinthians 7:3.— ἐπιγινώσκετε, acknowledge) The Antecedent [acknowledge] for the Consequent [Give them a kind reception], so εἰδέναι, to know, 1 Thessalonians 5:12. He who does not do so, is said to be ἀγνώμων.

1 Corinthians 16:19. πολλὰ, much) for especial affection, Acts 18:2; Acts 18:1.— ακύλας καὶ πρίσκιλλα, Aquila and Priscilla) Elsewhere this woman is mentioned first. In the epistle to the Corinthians, she is put last; comp. 1 Corinthians 14:34.— κατʼ οἶκον, in their house) This couple afterwards set up a church also in their house at Rome; Romans 16:5.

1 Corinthians 16:20. ἐν φιλήματι ἁγίῳ, with a holy kiss) in which all dissensions might be swallowed up.

1 Corinthians 16:21. τῇ ἐμῇ χειρι, with mine own hand) He therefore dictated all the rest of the epistle.

1 Corinthians 16:22. ἔι τις οὐ, if any man not) Paul loves Jesus, do ye also all love Him.— φιλεῖ) loves with the heart: kisses virtually by his conduct: the corresponding word to φιλεῖ is φιλήματι, with a kiss, 1 Corinthians 16:20; for φιλεῖν is used in the sense of kissing, Luke 22:47; and to kiss is used for to love, Psalms 2:12.— τὸν κυρίον, the Lord) He is to be preferred even before all the brethren, nay even before Paul and Apollos.— ἤτω ἀνάθεμα, μαρὰν ἀθά, let him be anathema Maranatha) So far from wishing him health [saluting him], I would rather bid him be accursed. The words Maranatha add weight to the anathema; and this phrase, expressed in an idiom familiar to the Jews indicates, that he who loves not Jesus will partake with the Jews, who call Jesus anathema with bitter hatred, 1 Corinthians 12:3, in that curse most righteously falling upon themselves, for he uses this language to soften the odiousness of the phrase [by Euphemism] instead of the expression, if any man hate Jesus. ΄αρὰν ἀθὰ, i.e. the Lord cometh; μαρὰν in Syriac, our Lord, or simply the Lord. Hesychius says, μαραναθὰ, ὁ κύριος ἦλθεν, κ. τ. λ. As in French monseigneur is the same as seigneur., ΄αρὰν ἀθὰ seems to have been a frequent symbol [watchword] with Paul, the meaning of which the Corinthians had either already known, or now, when they were to be seriously affected by it, might learn from others.

1 Corinthians 16:23. ἡ χάρις, grace) This is the salutation set forth at 1 Corinthians 16:21 at 1 Corinthians 16:22, the unworthy are excluded; comp. 2 John 1:10-11.

1 Corinthians 16:24. ἡ ἀγάπη χμου μετὰ πάντων ὑμῶν ἐν χριστῷ ιἠσοῦ, My love be with you all in Christ Jesus) The Apostle embraces in Christ Jesus with love, which had been divinely kindled, not only those who had said they were of Paul, but all the Corinthians. In the Alexandrian copy alone, μου is omitted; but this little word evidently agrees with the beginning and end of this epistle.¹⁵⁹ There was afterwards added, ἐγράφη ἀπὸ φιλίππων, it was written from Philippi. But it was written at Ephesus, as 1 Corinthians 16:8 proves; perhaps, however, it was sent from Philippi, 1 Corinthians 16:5, because the deputies of the Corinthians had accompanied Paul thither. At least, Aquila and Priscilla, who are spoken of at 1 Corinthians 16:19, were at Ephesus (Acts 18:19); thence there was a road to Corinth above Philippi. I do not refuse a more convenient way of reconciling these two statements; comp. Ord. Temp., p. 282, lin. 4 and 9, and the end of the page 281.¹⁶⁰